परमार्थसार (महामाहेश्वर अभिनवगुप्त - त्रिक-दर्शन, अद्वैत शैव साधना एवं सान्वय सटीक)

Paramārthasāra of Abhinavagupta 49 are driven into their respective functions by the Ātman which alone conducts thus such functions resulting in works like the com- position of śāstras. इत्थं द्वैतविकल्पे गलिते प्रविलंघ्य मोहनीं मायाम् । सलिले सलिलं क्षीरे क्षीरमिव ब्रह्मणि लयीस्यात् ॥ ५१ ॥ 51. Itthaṃ dvaita-vikalpe galite pravilaṅghya mohanīṃ māyām Salile salilaṃ kṣīre kṣīramiva brahmaṇi layīsyāt. When all the dualistic conceptions are dissolved thus, a being having crossed over the deluding Māyā, becomes one with Brah- man, just as water becomes one with water and milk with milk. इत्थं तत्त्वसमूहे भावनया शिवमयत्वमभियाते । कः शोकः को मोहः सर्वं ब्रह्मावलोकयतः ॥ ५२ ॥ 52. Itthaṃ tattva-samūhe bhāvanayā Śiva-mayatvamabhiyāte Kaḥ śokaḥ ko mohaḥ sarvaṃ brahmāvalokayataḥ. The whole cluster of tattvas, having become thus one with Śiva by means of such contemplative practice in constant conceptions of absolute unity, what can remain there as sorrow or delusion for a yogin seeing everything as Brahman? The viewpoint of diversity is a prominent basic cause of all delusions and sorrows. An aspirant, who sees Brahman alone, is automatically freed from all such misery even while he is yet living in a material form. Such viewpoint of absolute unity can be easily developed by means of jñānayoga called Bhāvanā, a practice in constant contemplation of perfect unity of the divinely potent self with the whole existence. कर्मफलं शुभमशुभं मिथ्याज्ञानेन सङ्गमादेव । विषमो हि सङ्गदोषस्तस्करयोगोऽप्यतस्करस्येव ॥ ५३ ॥ 53. Karma-phalaṃ śubhamaśubhaṃ mithyā-jñānena saṅgamādeva Viṣamo hi saṅga-doṣas-taskara- yogo'pyataskarasyeva. Good or bad fruits of one's deeds are to be tasted by a person only on account of his companionship with incorrect knowledge.